Bible Commentaries

Under the yoke (υπο ζυγον — hupo zugon). As slaves (δουλοι — douloi bondsmen). Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον — zugon from ζευγνυμι — zeugnumi to join).

Their own masters (τους ιδιους δεσποτας — tous idious despotas). That is always where the shoe pinches. Our “despot” is this very Greek word, the strict correlative of slave (δουλος — doulos), while κυριος — kurios has a wider outlook. Old word only here, Titus 2:9; 2 Timothy 2:21; 1 Peter 2:18 for human masters. Applied to God in Luke 2:29; Acts 4:24, Acts 4:29 and to Christ in 2 Peter 2:1.

The name of God (το ονομα του τεου — to onoma tou theou). See Romans 2:24. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with ινα μη — hina mē and present passive subjunctive (βλασπημηται — blasphēmētai).

Let not despise them (μη καταπρονειτωσαν — mē kataphroneitōsan). Negative imperative active third plural of καταπρονεω — kataphroneō to think down on. See note on 1 Timothy 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state‘s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master‘s position, see note on 1 Corinthians 7:22; Philemon 1:16.

But rather (αλλα μαλλον — alla mallon). Render the Christian Master better service.

They that partake of the benefit (οι της ενεργεσιας αντιλαμβανομενοι — hoi tēs energesias antilambanomenoi). For ευεργεσιας — euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω — antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35.

Teacheth a different doctrine (ετεροδιδασκαλει — heterodidaskalei). See note on 1 Timothy 1:3 for this verb, present active indicative here in condition of first class.

Consenteth not (μη προσερχεται — mē proserchetai). Also condition of first class with μη — mē instead of ου — ou Προσερχομαι — Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott).

Sound words (υγιαινουσιν λογοις — hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω — hugiainō

The words of our Lord Jesus Christ (τοις του κυριου ημων Ιησου Χριστου — tois tou kuriou hēmōn Iēsou Christou). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18.

According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1.

He is puffed up (τετυπωται — tetuphōtai). Perfect passive indicative of τυποω — tuphoō for which see note on 1 Timothy 3:6.

Knowing nothing (μηδεν επισταμενος — mēden epistamenos). Present middle participle of επισταμαι — epistamai Ignorance is a frequent companion of conceit.

Doting (νοσων — nosōn). Present active participle of νοσεω — noseō to be sick, to be morbid over, old word, only here in N.T.

Disputes of words (λογομαχιας — logomachias). Our “logomachy.” From λογομαχεω — logomacheō (2 Timothy 2:14), and that from λογος — logos and μαχομαι — machomai to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for “wars in words” (μαχας εν λογοις — machas en logois).

Whereof (εχ ων — ex hōn). “From which things.”

Surmisings (υπονοιαι — huponoiai). Old word from υπονοεω — huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος — phthonos strife, ερις — eris railings or slanders, βλασπημιαι — blasphēmiai), all products of an ignorant and conceited mind.

Wranglings (διαπαρατριβαι — diaparatribai). Late and rare (Clem. of Alex.) double compound (δια — dia mutual or thorough, παρατριβαι — paratribai irritations or rubbings alongside). “Mutual irritations” (Field).

Corrupted in mind (διεπταρμενων τον νουν — diephtharmenōn ton noun). Perfect passive participle of διαπτειρω — diaphtheirō to corrupt, genitive case agreeing with αντρωπων — anthrōpōn (of men) and retaining the accusative τον νουν — ton noun

Bereft of the truth (απεστερημενων της αλητειας — apesterēmenōn tēs alētheias). Perfect passive participle of αποστερεω — apostereō old verb (1 Corinthians 6:8) with the ablative case after it (αλητειας — alētheias).

A way of gain (πορισμον — porismon). Late word from ποριζω — porizō to provide, to gain. Only here in N.T. “Rich Christians.” Predicate accusative with ειναι — einai (indirect assertion) in apposition with ευσεβειαν — eusebeian the accusative of general reference.

With contentment (μετα αυταρκειας — meta autarkeias). Old word from αυταρκης — autarkēs (αυτοσ αρκεω — autosarkeō) as in Philemon 4:11. In N.T. only here and 2 Corinthians 9:8. This attitude of mind is Paul‘s conception of “great gain.”

Brought into (εισηνεγκαμεν — eisēnegkamen second aorist active stem with first aorist ending, common in the Koiné{[28928]}š), carry out (εχενεγκειν — exenegkein second aorist active infinitive). Note play on the prepositions εισ — eiṡ and εχ — eẋ f0).

Food (διατροπας — diatrophas). Plural, supports or nourishments (from διατρεπω — diatrephō to support). Old word, here only in N.T.

Covering (σκεπασματα — skepasmata). Plural, “coverings.” Late word from σκεπαζω — skepazō to cover. Here only in N.T.

We shall be content (αρκεστησομετα — arkesthēsometha). First future passive of αρκεω — arkeō to be content. Old word. See note on 2 Corinthians 12:9. This is the αυταρκεια — autarkeia of 1 Timothy 6:6.

There with (τουτοις — toutois). Associative instrumental case, “with these.”

Desire to be rich (βουλομενοι πλουτειν — boulomenoi ploutein). The will (βουλομαι — boulomai) to be rich at any cost and in haste (Proverbs 28:20). Some MSS. have “trust in riches” in Mark 10:24. Possibly Paul still has teachers and preachers in mind.

Fall into (εμπιπτουσιν εις — empiptousin eis). See note on 1 Timothy 3:6 for εν εις — en -παγιδα — eis and note on 1 Timothy 3:7 for ανοητους — pagida (snare).

Foolish (βλαβερας — anoētous). See Galatians 3:1, Galatians 3:3.

Hurtful (βλαπτω — blaberas). Old adjective from βυτιζουσιν — blaptō to injure, here alone in N.T.

Drown (βυτος — buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος — eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19.

The love of money (η πιλαργυρια — hē philarguria). Vulgate, avaritia. Common word (from πιλαργυρος — philarguros 2 Timothy 3:12, and that from πιλοσ αργυρος — philosβουλομενοι πλουτειν — arguros), only here in N.T. Refers to 1 Timothy 6:9 (ριζα παντων των κακων — boulomenoi ploutein).

A root of all kinds of evil (ριζα — riza pantōn tōn kakōn). A root (την πιλαργυριαν ειναι μητροπολιν παντων των κακων — riza). Old word, common in literal (Matthew 3:10) and metaphorical sense (Romans 11:11-18). Field (Ot. Norv.) argues for “the root” as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (ορεγομενοι — tēn philargurian einai mētropolin pantōn tōn kakōn), where “metropolis” takes the place of “root.” Surely men today need no proof of the fact that men and women will commit any sin or crime for money.

Reaching after (ορεγω — oregomenoi). Present middle participle of ης — oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν — hēs (which).

Have been led astray (αποπλαναω — apeplanēthēsan). First aorist passive indicative of εαυτους περιεπειραν — apoplanaō old compound verb, in N.T. only here and Mark 13:22.

Have pierced themselves through (περιπειρω — heautous periepeiran). First aorist active (with reflexive pronoun) of late compound περι — peripeirō only here in N.T. Perfective use of οδυναις πολλαις — peri (around, completely to pierce).

With many sorrows (οδυνη — odunais pollais). Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2.

O man of God (ω αντρωπε τεου — ō anthrōpe theou). In N.T. only here and 2 Timothy 3:17, there general and here personal appeal to Timothy. Cf. Deuteronomy 33:1; 1 Samuel 2:27.

Flee (πευγε — pheuge), follow after (διωκε — diōke). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.

Meekness (πραυπατιαν — praupathian). Late compound from πραυπατης — praupathēs in Philo about Abraham, here only in N.T.

Fight the good fight (αγωνιζου τον καλον αγωνα — agōnizou ton kalon agōna). Cognate accusative with present middle imperative of αγωνιζω — agōnizō Pauline word (1 Corinthians 9:25; Colossians 1:29).

Lay hold on (επιλαβου — epilabou). Second (ingressive) aorist middle imperative of επιλαμβανω — epilambanō “get a grip on.” See same verb with genitive also in 1 Timothy 6:19.

Thou wast called (εκλητης — eklēthēs). First aorist passive of καλεω — kaleō as in 1 Corinthians 1:9; Colossians 3:15.

The good confession (την καλην ομολογιαν — tēn kalēn homologian). Cognate accusative with ωμολογησας — hōmologēsas (first aorist active indicative of ομολογεω — homologeō the public confession in baptism which many witnessed. See it also in 1 Timothy 6:13 of Jesus.

Who quickeneth all things (του ζωογονουντος τα παντα — tou zōogonountos ta panta). Present active participle of ζωογονεω — zōogoneō (ζωογονος — zōogonos from ζωοσ γενω — zōosεπι Ποντιου Πειλατου — genō), late word to give life, to bring forth alive, in N.T. only here and Acts 7:19. See 1 Samuel 2:6.

Before Pontius Pilate (μαρτυρησαντος — epi Pontiou Peilatou). Not “in the time of,” but “in the presence of.”

Witnessed (μαρτυρεω — marturēsantos). Note ομολογεω — martureō not homologeō as in 1 Timothy 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in John 18.

That thou keep (τηρησαι σε — tērēsai se). First aorist active infinitive of τηρεω — tēreō with accusative of general reference (σε — se) in indirect command after παραγγελλω — paraggellō

Without spot (ασπιλον — aspilon). Late adjective (α — a privative, σπιλος — spilos spot, Ephesians 5:27). In inscription and papyri.

Without reproach (ανεπιλημπτον — anepilēmpton). See note on 1 Timothy 3:2; 1 Timothy 5:7.

Until the appearing (μεχρι της επιπανειας — mechri tēs epiphaneias). “Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια — epiphaneia and παρουσια — parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8.

In its own times (καιροις ιδιοις — kairois idiois). Locative case. May be “in his own times.” See note on 1 Timothy 2:6. Clearly not for us to figure out.

Who is the blessed and only Potentate (ο μακαριος και μονος δυναστης — ho makarios kai monos dunastēs). “The happy and alone Potentate.” Δυναστης — Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος — makarios

The King of kings (ο βασιλευς των βασιλευοντων — ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6.

Who only hath immortality (ο μονος εχων ατανασιαν — ho monos echōn athanasian). “The one who alone has immortality.” Ατανασια — Athanasia (ατανατος — athanatos α — a privative and τανατος — thanatos), old word, in N.T. only here and 1 Corinthians 15:53. Domitian demanded that he be addressed as “Dominus et Deus noster.” Emperor worship may be behind the use of μονος — monos (alone) here.

Unapproachable (απροσιτον — aprositon). See Psalm 104:2. Late compound verbal adjective (α — a privative, προσ ιεναι — prosουδε ιδειν δυναται — ienai to go). Here only in N.T. Literary Koiné{[28928]}š word.

Nor can see (αορατον — oude idein dunatai). See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17.

In this present world (εν τωι νυν αιωνι — en tōi nun aiōni). “In the now age,” in contrast with the future.

That they be not high-minded (μη υπσηλοπρονειν — mē hupsēlophronein). Present active infinitive with negative in indirect command after παραγγελλε — paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει — mē hupsēlaphronei) and a scholion on Pindar.

Have their hope set (ηλπικεναι — ēlpikenai). Perfect active infinitive of ελπιζω — elpizō

On the uncertainty of riches (επι πλουτου αδηλοτητι — epi ploutou adēlotēti). Literary Koiné{[28928]}š word (αδηλοτης — adēlotēs), only here in N.T. A “vigorous oxymoron” (White). Cf. Romans 6:4. Riches have wings.

But on God (αλλ επι τεωι — all' epi theōi). He alone is stable, not wealth.

Richly all things to enjoy (παντα πλουσιως εις απολαυσιν — panta plousiōs eis apolausin). “A lavish emphasis to the generosity of God” (Parry). Απολαυσις — Apolausis is old word from απολαυω — apolauō to enjoy, in N.T. only here and Hebrews 11:25.

That they do good (αγατοεργειν — agathoergein). Late word (αγατος — agathos εργω — ergō), in N.T. only here and Acts 14:17.

Rich in good works (πλουτειν εν εργοις καλοις — ploutein en ergois kalois). See note on Luke 12:21 “rich toward God” and notes on Matthew 6:19. for “treasures in heaven.”

Ready to distribute (ευμεταδοτους — eumetadotous). Late and rare verbal (ευ μετα διδωμι — euκοινωνικους — metadidōmi). Free to give, liberal. Only here in N.T.

Willing to communicate (Koinéōnikous). Old adjective, ready to share, gracious, liberal again. Only here in N.T. See note on Galatians 6:6; Philemon 4:15.

Laying up in store (αποτησαυριζοντας — apothēsaurizontas). Late literary word (απο — apo and τησαυριζω — thēsaurizō), only here in N.T. Same paradox as in Matthew 6:19., “laying up in store” by giving it away.

Which is life indeed (της οντως ζωης — tēs ontōs zōēs). See note on 1 Timothy 5:3 for οντως — ontōs This life is merely the shadow of the eternal reality to come.

Guard that which is committed unto thee (την παρατηκην πυλαχον — tēn parathēkēn phulaxon). “Keep (aorist of urgency) the deposit.” Παρατηκην — Parathēkēn (from παρατιτημι — paratithēmi to place beside as a deposit, 2 Timothy 2:2), a banking figure, common in the papyri in this sense for the Attic παρακατατηκη — parakatathēkē (Textus Receptus here, 2 Timothy 1:12, 2 Timothy 1:14). See substantive also in 2 Timothy 1:12, 2 Timothy 1:14.

Turning away from (εκτρεπομενος — ektrepomenos). Present middle participle of εκτρεπω — ektrepō for which see note on 1 Timothy 1:6; 1 Timothy 5:15.

Babblings (κενοπωνιας — kenophōnias). From κενοπωνος — kenophōnos uttering emptiness. Late and rare compound, in N.T. only here and 2 Timothy 2:16.

Oppositions (αντιτεσεις — antitheseis). Old word (αντι τεσις — antiτης πσευδωνυμου γνωσεως — thesis), antithesis, only here in N.T.

Of the knowledge which is falsely so called (πσευδησ ονομα — tēs pseudōnumou gnōseōs). “Of the falsely named knowledge.” Old word (pseudēsonoma). Our “pseudonymous.” Only here in N.T.

Have erred (ηστοχησαν — ēstochēsan). First aorist active indicative of αστοχεω — astocheō See note on 1 Timothy 1:6 for this word.